The New American Standard
Bible.—La Habra, CA: The Lockman
Foundation, 1986.

The Holy Bible: New
International Version / International Bible
Societies.—Grand Rapids: Zondervan, 1984.

The Revised Standard Version
/ Division of Christian Education of the National Council of Churches of
Christ in the United States of America.—Electronic edition.—Oak Harbor, WA:
Logos Research Systems, Inc., 1971.

Torrey, R.A. The New
Topical Textbook : A scriptural text book for the use of
ministers, teachers, and all Christian workers / R.A. Torrey.—New Revised
and enlarged.—New York: Fleming H. Revell Co., 1897.

Strong, James. The
Exhaustive Concordance of the Bible : Showing every word of the
test of the common English version of the canonical books, and every
occurence of each word in regular order.—Ontario: Woodside Bible Fellowship.

Arndt, William, 1880-1957. A Greek-english Lexicon of the New Testament
and Other Early Christian Literature: a translation and adaption
of the fourth revised and augmented edition of Walter Bauer’s
Griechisch-deutsches Worterbuch zu den Schrift en des Neuen Testaments und
der ubrigen urchristlichen Literatur / by William F. Arndt and F. Wilbur
Gingrich.—2nd ed., rev. and augmented.—Chicago: University of Chicago Press,
1979.

A lexicon:
Abridged from Liddell and Scott’s Greek-English lexicon.—Oxford: Oxford
University Press.

gl,P,Peleg meaning to
divide, the great, great, great grandson of Shem who was the son of
Noah. So named because in the year he was born the earth divided (plate
techtonics). pr. name. Gen 10:25.
gl'P;. 1/625.

M.H. Black, “The Printed Bible,” The Cambridge History of the Bible.
The West from the Reformation to the Present Day (vol. 3; eds. S. L.
Greenslade; Cambridge: Cambridge University Press, 1969), 408-75.

!yhila> j'WrRuach-Elohim, Spirit-Elohim. A Name of God and third Person of the
Trinity, 7307a; from j'Wr,
7307, and !yhiloa>Elohim, 430. 31/CD, 37/CD, 42/CD.

hw:hy]Aj'WrRuach-Yehovah,
Spirit-Yehovah. A Name of God and third Person of the Trinity, 7307b;
from j'WrSpirit, 7307, and hw:hoyÒYehovah, 3068.
31/CD, 37/CD, 42/CD.

uJpovstasi" 1) essence,
substance, the real nature of a thing; Hebrews 1:3 used of Christ
stating that He is of the very essence of God meaning of the real
nature of that to which reference is made in contrast to the outward
manifestation, it refers to the fact of the Divine essence of God existent
and expressed in the revelation of His Son. While the American version of
the Bible translates this person this english translation was not
given to it until the 4th century A.D. Most earlier English versions used
the word substance. In Hebrews 11:1 it has the meaning of confidence,
assurance meaning to give substance to. 2) a standing
under; a taking of a thing upon one's self. 3) an assumed position,
an assumption of a specific character, 2 Cor 11:17. 3) an engagement
undertaken with regard to the conduct either of others, a vouching,
2 Cor 9:4, or of one's self a pledged profession, Heb 3:14. 4) the
foundation of hope, confidence, assurance, an inner assurance,
mental knowing of a truth or fact, the gift of faith and knowledge
manifested (1 Cor 12:8-9), Hebrews 11:1. Noun: feminine singular nominative,
5287; from uJpovunder,
5259, & i{sthmito make
to stand, set, place; to fix, appoint; to establish, confirm, 2476.
2/419, 28/CD, 31/CD, 37/CD.

!Egwv EijmiI Am, Jesus
declaring that he is Yehovah, hw:hoyÒ,
3068, the God of Moses, using the Greek Septuagint form for Yehovah. God’s
name given to Moses on Mt. Siani in Exodus 3:14, 1473a; from
EjgwvI, 1473, &
Eijmivto be, to exist,
1510. John 8:24.
26/CD, 28/CD, 31/CD, 37/CD.

carakthvrexact-image, an impress, the exact expression (the image) of
any person or thing, marked likeness, precise reproduction in every respect;
an instrument used for engraving carving; the mark stamped upon an
instrument. Noun: masculine, singular, nominative, 5481; from the same as
cavraxa pale or stake,
a palisade, 5482. Heb 1:3. 2/435, 4/913, 28/CD, 31/CD, 37/CD.

hw:hy] &a'l]m'Angel of
Yehovah. Often in the Old Testament these are appearances of God on
earth as a man known as Theophanies. God walked with Adam and Eve in
the garden. But after the fall they only heard His voice (Gen 3:8) as Cain
did (4:6). Yehovah appeared to Abraham by the oak of Mamre (Gen 18). Jacob
saw Him in a dream (Gen 28:10-17). God usually appeared to men in dreams
exept with Abraham. In Genesis 18 Abraham bowed and worshiped the Angel of
Yehovah addressing him as “Yehovah”. This Angel of Yehovah said to Abraham
that He was yD;v'-la,El-Shaddai,
El-Almighty, God-Almighty, Genesis 17:1; thus we read in Genesis 18:17,
“Yehovah said, ‘Shall I hide from Abraham what I am about to do?” It is to
this angel, Yehovah, that Abraham intercedes for Sodom. Thus we read in
Genesis 19:24, “Then Yehovah rained on Sodom and Gomorrah brimstone and fire
from Yehovah out of heaven.” Here we have a clear distinction made between
the visible Yehovah on earth and the invisible Yehovah in heaven. The
visible Yehovah was the pre-incarnate Jesus Christ making an Old Testament
appearance on earth to whom the invisible Yehovah in heaven, God the Father,
committed all judgment. It was the visible Yehovah who promised Abraham and
Sarah a son and that through his seed, referring to a future descendent
Jesus Christ, that all the nations of the earth would be blessed. A compound
name of God referring to His appearing as a man on earth in old testament
times, 4397b; &a;l]m'angel, minister,
4397, &
hw:hoyÒYehovah, 3068. Gen 16:7-13;
22:10-12, 15-18; 28:10-17; 31:11-13; Exodus 3:1-6; 13:21-22; 14:19; Joshua
5:13; Judges 2:1-3; 6:11-14; 13:1-22; Isaiah 6:1-8. 31/CD, 37/CD, 42/CD.

hr;wTo,
hr;ToTorah meaning:
instruction, law, or direction. It refers to the Pentateuch
a hebrew word meaning: five volumed which refers to The first five
books of the Bible written by Moses; also known as the Law, or the
Law of Moses, the Mosaic Law. Noun: femine singular, 8451; from hr;y:to teach, throw, shoot, cast, 3384. Exodus 13:9, 1 Kings 2:3,
Nehemiah 8:2. 1/346, 31/CD, 37/CD, 42/CD, 50/957.

laeEl meaning: God, the one true God: Yehovah, 3068; God the
mighty one, strong; mighty men, men of rank, mighty heroes; angels; god,
false god, demons, imaginations; mighty things in nature; strength, power.
This word has cognate forms in other Semitic tongues, and is the general
term for God in the widest sense, true or false, or even an image
treated as a god as in Gen 35:2, “Put away the foreign els which are
among you”. Because of this general character it is frequently associated
with a defining adjective or predicate. For example, in Deut 5:9 we read, “I
Yehovah your-Elohim am a jealous El,” or in Genesis 31:13, “the El of
Bethel”. Noun: masculine, 410; shortened from lyIa',
352. Gen 35:1. 1/12, 5/411/2, 32/CD; 31/CD, 37/CD, 42/CD.

yD'v'AlaeEl-Shaddai, God-Almighty,God-who-is-Enough,
God-who-is-Sufficient; the Almighty, All-Sufficient, Omnipotent El.
Genesis 17:1 states “And when Abram was a son of ninety-nine years, Yehovah
appeared to Abram and said to him, I am El-Shaddai; walk before Me, and be
blameless.” God used this same title when he appeared to Jacob and to Isaac.
El-Shaddai occurs 8 times in the Old Testament. Shaddai is
found 31 times in the Book of Job and 9 times in other parts of the Old
Testament. Equivalent expressions appear about 10 times in the New
Testament: 2 Cor 6:18, Rev 1:8, 4:8, 16:14, 19:6. The term Almighty is
used through Scripture about 60 times and is applied only to God, and often
in contrast to the lack of power of the heathen gods. The first reference in
Gen 17:1 tells of God’s all sustaining power and grace for those who put
their trust in Him. The last reference in the Book of Rev 19:15 reveals
God’s all consuming wrath and judgment upon those who despise and reject His
grace and mercy. What does El Shaddai mean? The most common view is
that shaddai comes from a similar-sounding Akkadian word meaning
“mountain” or “breast.” If El Shaddai means “the Mountain God,” they
would say it speaks of the majesty and grandeur of God. If it means “Breast
of God,” they would say it speaks of God as the One who nurtures and
sustains His People. Strong's Exhaustive Concordance, says shaddai
comes from the primitive Hebrew root shadad meaning “to deal
violently with, despoil, devastate, ruin, destroy, or spoil.” Which one is
right? Joseph Azreil, an Orthodox Jewish rabbi in Israel recognized as an
expert Hebraist and Torah scholar states that Shaddai means
“sufficiency.” Therefore, El Shaddai means “the God Who Is Enough.”
When Jewish parents have had enough of the noiseness of their children, they
will say in Hebrew: “Dai, dai!” which means “Enough, enough!” So
El Shaddai is “the God Who Is Enough” (See Genesis Commentary 17:1. A
compound name of God, 410c; laeEl, God, 410; & yD'v'Almighty, 7706. Gen 17:1, Ezek 10:5. 31/CD, 37/CD, 42/CD, 73/12-15.

!yhiloa>Elohim 1) When
referring to the God of the Bible, Elohim is a singular plural
universal term for God meaning: These-are-El (laeEl meaning God, 410), These-are-God. Rabbi Bechai, in
his commentary on Genesis 1:1 (p. 1, col. 2) explains that the word !yhiloa>Elohim is compounded of two words, !hthese, and laGod. Together they mean “These are God,” thus indicating the Triune
nature of God. The plural is expressed by the letter yod ( y).
In Genesis 1:1 it is treated as a singular noun because it is followed by a
singular verb ar;B;
(He Created) in which is the first indication of the Triune nature of
God in the Bible. It is not referring to 3 individual gods meaning 1 + 1 + 1
= 3 gods as is taught in Mormonism; but of one God of one essence manifested
in three persons that are 1 x 1 x 1 = 1 God; thus why it is used in
Deuteronomy 6:4 “Hear, O Israel! Yehovah our-Elohim, Yehovah is One!” It
refers to the one and only True God, and in English versions of the
Bible is inadequately rendered “God”. Like its English equivalent, it is,
grammatically considered, a common noun, and conveys the notion of all that
belongs to the concept of deity, in contrast with man (Num 23:19) and other
created beings. It is appropriate to cosmic and world-wide relationships,
Genesis 1:1, because there is only one supreme and true God, and he is a
Person. Elohim also approaches the character of a proper noun, while
not losing its abstract and conceptual quality. 2) the term elohim
when followed by a plural verb means gods and at times in the Bible
is used when referring to pagan gods, judges, the great, the mighty, and
some times angels. Noun: masculine singular plural, 430; plural of H'wloa>,
433. 1/28, 26; 32/CD; 5/412/4; 31/CD, 37/CD, 42/CD, 58/99.

hw:hoyÒYehovah, German pronunciation Jehovah. This is the proper
eternal forever name of the one and only true God given to Moses by God on
Mt. Siani, Exodus 3:14, meaning I Am that I Am, the existing One,
3068; from hy:h;to be, exist, 1961. God says of this name of His in Exodus 3:15 “This
is My name forever, and this is My memorial-name to all generations;” Thus
why when Yehovah in time in addition to His Divine nature took on a human
nature the angel named him Yeshua, H3091 and G2424, which means
Yehovah is Savior because as the angel said to Joseph in Matthew 1:21
“For it is He who will save His people from their sins.” In early Jewish
history, Jewish Myth decided saying God’s name was too sacred, Titus
1:13-14. Therefore when reading the Hebrew text they would substitute hw:hoyÒYehovah with yn:doa}Adonai meaning my-Lord, 136. As a result, later when Masoretic
scholars began to supply vowel points to the Hebrew Masoretic Text, they
applied the vowels of yn:doa}Adonai to the consonants of hw:hoyÒ
resulting in the pronunciation of Yehovah, thus why this translator
chooses to translate it Yehovah based on the Masoretic text so as not
to lose the meaning of the text to the English reader, and to distinguish it
from Adonai meaning Lord and Elohim meaning God.
The Hebrew grammarian Page H. Kelley explains regarding this “If there had
been no need to avoid pronouncing hwhy,
it would most likely have been pointed hw<h]y"
and thus read as Yăhvěh. The curious attempt to transliterate the
hybrid form hw:hoyÒ
as ‘Yehovah’ (or ‘Jehovah,’ since ‘y’ was missing in the German language)
was not made until the time of the Protestant Reformation.” Many times in
the Hebrew text the divine names hwIhyÒ yn:doa}
appear together meaning Adonai-Yehovah, 136a, Gen 15:2. Since in the
Masoretic text it would be awkward to pronounce them together as
Adonai-Adonai, Masoretic scholars chose to point hwhyYehovah with the vowels of !yhiloa>Elohim, 430. This results in the form hwIhoy>Yehovah, later simplified to hw:hyÒ
meant to be pronounced as Elohim. This is why translators in the
modern english versions translate, incorrectly and thus lose the meaning of
the text, Yehovah as LORD when in the Adonai form and
as GOD when in the Elohim form, and why they translate hwIhyÒ
yn:doa}Adonai Yehovah as Lord GOD. In the Greek Septuagint and
in the N.T. Yehovah is expressed: Ejgwv EijmiEgo Eimee meaning I Am, 1473a, to signify God’s name
Yehovah since egwv
by itself means I-am. Jesus often used this expression referring to
Himself as Yehovah: John 8:24, 8:58, 13:19. From EjgwvI, 1473, & Eijmivto be, to exist, 1510. 1/171, 2/114, 118; 42/CD; 26/CD; 28/CD; 31/CD;
37/CD; 254/32.

hy:[]v'yÒ,
Why:[]v'yÒIsaiah meaning Salvation of Yah or Yah has saved. 1)
Isaiah the major prophet, (750-642 BC+ during the reign of Jotham, Ahaz,
Hezekiah & Manasseh) son of Amoz, who prophesied concerning Judah and
Jerusalem during the days of kings Uzziah, Jotham, Ahaz, and Hezekiah of
Judah; author of the prophetic book by his name; tradition has it that he
was sawn asunder in the trunk of a carob tree by king Manasseh and that this
is the incident referred to in Heb 11:37. 2) Son of Hananiah, brother of
Pelatiah, and grandson of Zerubbabel. 3) A Benjamite. 4) One of the 6 sons
of Jeduthun. 5) Son of Rehabiah, a descendant of Moses through Gershom, and
an ancestor of a Levite treasurer in the time of David. 6) Son of Athaliah
and chief of the house of Elam who returned with Ezra. 7) A chief of the
descendants of Merari who returned with Ezra. Personal name masculine, 3470;
from [v'y:to save, 3467, & Hy:Yah shortened form of Yehovah; 3050, 3068. 1/358, 31/CD,
37/CD, 42/CD.

hy:m]r]yI,
Why:m]r]yIJeremiah meaning: Whom-Yehovah-has-appointed. 1) The major
prophet the Book of Jeremiah is named after who was the son of Hilkiah of
the priestly family in Anathoth, Jer 1:1. 2) a man of Libnah and father of
Hamutal the wife of king Josiah. 3) a Gadite who joined David at Ziklag. 4)
a Manassehite, one of the mighty men of valour of the Transjordanic half
tribe of Manasseh. 5) a Gadite and warrior of David. 6) a warrior of David.
7) a priest who joined Nehemiah in the covenant ceremony. 8) father of
Jaazaniah the Rechabites. Personal noun: masculine singular, 3414; from
!Wrto rise, rise up, 7311 & Hy:Yah, 3050, which is a shortened form of hw:hoyÒYehovah, 3068, the personal name of God given to Moses. 1/684, 31/CD,
37/CD, 42/CD.

['WvwhoyÒ,
['vuwhoyÒYeshua, Yehoshua or Yoshua (Joshua) meaning Yehovah is
Savior. 1) Joshua the son of Nun of the tribe of Ephraim and
successor to Moses as the leader of the children of Israel who also led the
conquest of Canaan into the promised land. 2) a resident of Beth-shemesh on
whose land the Ark of the Covenant came to a stop after the Philistines
returned it. 3) son of Jehozadak and high priest after the restoration. 4)
governor of Jerusalem under king Josiah who gave his name to a gate of the
city of Jerusalem. Personal Noun: masculine singular, 3091; from hw:hoyÒYehovah, 3068 and [v'y:to save, 3467. 1/172, 31/CD, 37/CD, 42/CD.

metanoevw 1) to repent,
repentance: to turn away from sin, our ways and self rule back to God's
ways and rule over our lives. Repentance
involves: first, confessing our sins, Matt 3:6, making straight our
ways, Matt 3:3, and then bringing forth fruit showing that we have truly
repented, Matt 3:8, a change of behavior. To turn away from something, to
change one’s way of life as the result of a complete change of thought and
attitude with regard to sin and righteousness, in the N.T. always sin; to
undergo a change in frame of mind and feeling and principle, to repent;
a change of heart and mind away from self and sin and toward God and
holiness; a change for the better, an amendment, and always of repentance
from sin; to reform, heartily to amend with a hatred toward one’s past sin;Matthew 3:2, Luke 17:3-4. Verb: 1 person singular, 3340; from
metavin, with, by
means of, 3326, & noievwto perceive with the mind, observe; to mark attentively, 3539. 2/266,
4/560, 5/808, 26/CD, 26/CD, 28/CD30/CD, 31/CD, 37/CD.

yn:doa}Adonai meaning:
the Lord, Lord, my-Lord. Adonai,
an intensive plural of Adon, 113, meaning “lord” which expresses
divine dominion. Adonai is often substituted as a title for and
refers to Yehovah, 3068, especially in prophecy and poetry. As in the
case of its first use by Abraham in Genesis 15:2 it is often compounded with
Yehovah as Adonai-Yehovah indicating that Elohim was the husband and
Master of His people Israel. Adonai is also used in a proper name as
in Adoniyah, 138, meaning “Yehovah is Lord” first used in 2 Samuel
3:4. Proper name masculine 1st person singular or plural or possessive with
the possessive pronoun being neglected. Sometimes regarded as an adjective
termination meaning ruling, governing to explain for example yD'v'Ayn"doa}Adonai-Shaddi meaning: Lord-Almighty. Adonai is used
some 300 times in the Old Testament and emphasizes divine sovereignty. The
term is related to Kurios, G2962, meaning “Lord” in the New
Testament. It is almost always in the plural and possessive meaning
my-lords, and confirms the idea of the trinity found in the name
Elohim. The original term Adonai refers to men in the Bible 215
times. When referring to God it speaks of His ownership of the human race.
Proper Noun: masculine singular, 136; an emphatic form of @wdoa;lord, master, firm, strong, 113; and from @WD
& @yDito rule, govern, 1777. 1/147-148; 5/617/2; 31/CD, 37/CD, 42/CD.

H'wloa>, H'loa>Eloah meaning: God, object of worship, false god. Eloah
signifies The Adorable or Worshipful One. There are about 60
occurrences of this particular name, the first of which is in Deuteronomy
32:15-17. Eloah is the plural form of Elohim. Eloah is
characteristic of the Book of job, being used more often here, some 41
times, than elsewhere in the Old Testament. Generally, this distinctive
divine name stands for the nature and expression of the only living and true
God, the object of all testimony and worship. Noun: masculine singular, 433;
probably prolonged (emphat.) from lae,
410.
Daniel 11:37. 1/28, 26; 5/418/5; 31/CD, 37/CD, 42/CD, 73/8-9.

yuchvSoul , Hebrew vp,n<, the heart, mind and
emotions of man.
Man’s Soul is
the means by which he has self-consciousness, relationship with self.
Second, it is the medium between the spirit and the body. Third, it is what
man becomes and manifests through his physical body in personality,
vocation, and lifestyle as a result of, one, heart response to what he has
learned through his mind body, conscience, and emotions; two, through what
he has received from God through his spirit; and three, as a result of those
abilities and talents God has chosen to give him individually. Man’s Mind
an organ of the soul, is his computer by which he stores information gained
through his five senses--the body, spirit, soul, conscience, heart, and
emotions. Man’s Heart ,
kardiva — 2588, the essence of his soul, is the part of man which
decides how he will respond to what he has learned through his spirit, soul
and body; through his mind; through gifts and manifestations of the Holy
Spirit; through the promptings of his conscience; and through his emotions.
It is the volitional part of man. That which animates the body in
both men and animals. Noun: feminine, 5590; from
yuvcw, 5594. 2/443,
5/918/4, 28/CD, 31/CD, 28/CD, 31/CD, 37/CD.

pneu'ma
1) spirit, spiritual being such as the Holy Spirit or man’s spirit
capable of knowing, desiring, deciding and acting. 2) wind, breath of
nostrils or mouth. 3) a spirit as in angel or demons who can possess
a human being. 4) The spiritual nature of Jesus which is higher than the
highest angels and equal to God, the divine nature of Christ. 5) God’s
Spirit, for God is spirit, John 4:23-24. 6) The Holy Spirit, the third
Person of the Trinity. Noun: neuter singular nominative, 4151; from pnevw
to breathe, to blow, 4154. 1 Thess 5:23. 2/331, 5/923/5, 28/CD, 31/CD,
37/CD.

vp,n<soul, soul-life, self-consciousness. Man’s Soul is the means by which
he has self-consciousness, self-awareness, relationship with self.
Second, it is the medium between the spirit and the body. Third, it is what
man becomes and manifests through his physical body in personality,
vocation, and lifestyle as a result of, one, heart response to what he has
learned through his mind body, conscience, and emotions; two, through what
he has received from God through his spirit; and three, as a result of those
abilities and talents God has chosen to give him individually.The whole view
of the Bible is that the life of man is his soul and that the soul itself is
man himself. The two passages in the Bible Matthew 16:26 and Luke 9:25 makes
this plain. Watchman Nee, in his book The Spiritual Man, comments
concerning these two passages: “This signifies that the Holy Spirit is using
Matthew to explain the meaning of ‘himself’ in Luke and Luke the meaning of
‘soul’ in Matthew. Man’s soul is the man himself, and vice versa.”48/41
The soul is the essence of man himself, the medium between his spirit and
body. The spirit has no access to the body except through the soul and then
only with the soul’s initiated cooperation. In the same way, the body has no
access to the spirit. Man’s soul is also the means by which man carries out
God’s will and plan for his life. Jesus reveals his will for our lives
though our spirits. The soul then decides whether it will carry it out
through the body or not. The Old Testament identifies man’s soul with his
blood: “Only flesh1320 with
its soul5315c, its blood1818a,
you shall not eat” (Genesis 9:4, Leviticus 17:11-14). Blood flowing through
man’s veins represents that he is physically alive. As long as we are
physically alive and the blood is flowing, the potential of the full
development of our souls, as Jesus intended, has the potential of being
realized. But if murdered or our blood is shed (Gen 9:4-6) the potential of
what we could have become and accomplished in Christ is destroyed. Jesus
shed his blood, gave up his earthly soul-life, so that our souls might be
saved. Sin takes place in the soul. Watchman Nee writes, “We should
carefully note that the soul is where man expresses his free will and exerts
his own mastery. The Bible therefore often records that it is the soul which
sins. For example, Micah 6:7 says, ‘the sin of my soul.’ Ezekiel 18:4, 20
reads, ‘the soul that sins.’ And in the books of Leviticus and Numbers
mention frequently is made that the soul sins. Why? Because it is the soul
which chooses to sin.”48/48-49 Because it is the soul that sins,
therefore it is the soul that needs to be atoned for. Moses wrote, “You give
the heave-offering of Yehovah to make atonement for your souls” (Exodus
30:15). “For the soul of the flesh is in
the blood; and I have given it to you upon the altar to
make atonement for your souls, for it is
the blood that makes atonement for the soul” (See also Numbers
31:50). Isaiah 53:10-12 tells us that Jesus poured out His Soul, shed His
blood, to redeem our souls. Sin also destroys the potential of the soul.
This is why the writer of Proverbs states “He who commits adultery with a
woman is lacking heart; he who would destroy his soul does it.” (Prov 6:32).
It takes discipline and self-control over one’s emotions and lusts to
develop his soul-potential. Sin weakens the will (Heart) resulting in lack
of discipline and self-control and thus frustrating the soul-potential or
destroying it all together. Jesus, in talking about the soul, said, “If
anyone wishes to come after Me, let him deny himself, and take up his cross,
and follow Me. For whoever wishes to save his soul shall lose it; but
whoever loses his soul for My sake shall find it. For what will a man be
profited, if he gains the whole world, and forfeits his soul? Or what will a
man give in exchange for his soul? For the Son of Man is going to come in
the glory of His Father with His angels; and will then recompense every man
according to his doing”
(Matt 16:24-27). Jesus explains clearly that our soul is developed through
surrender of our lives and will to His will. To pursue our own course
according to our own will leads to ultimate destruction of our soul; that
is, destroys the potential of what Jesus intended. Jesus said, “It is the
Spirit who creates-life126; the flesh profits nothing”
(John 6:63). In Matthew 16:24-27, Jesus is also telling us that if we will
not compromise in our walk with him when man shuts the door in our face
through natural means, that He will Himself make sure that our soul is
developed as He intended. He will make the way (Prov 29:25; 1 Pet 2:23,
4:19). The Apostle John said, “Beloved, I pray that in all respects you may
prosper and be in good health, just as your soul prospers.” (3 John 2). As
we allow Jesus to develop our talents and abilities according to His purpose
and plans for our lives, which is our soul development, there will be a
market for what we have and thus financially and materially we will prosper.
(Deut 30:9-10). I believe this involves the maturity of our character as
well. Noun: feminine singular, 5315; from vp'n:to take a breath, refresh oneself, 5314. Gen 2:7. 1/558, 5/917/2,
31/CD, 37/CD, 42/CD.

rc;B;
1) flesh. 2) rc;B;AlK;all flesh
meaning all physically living creatures of both man and animal. 3) flesh
of blood relations, Gen 2:23. 4) flesh, meaning in bondage to the
bodly appetites and desires, Gen 6:3. 5) flesh, meaning depending on
the strength of men rather than God, Jer 17:5. 6) body of both man
and animals. Man’s Body is the means by which he has
world-consciousness and is the means by which he relates to and
communicates with the physical world through his five senses. Second, it is
the means through which his soul carries out Jesus’ love and plan for his
life outlined in the Bible and revealed through his spirit through union
with the Holy Spirit. Third, it is the means by which he gives expression of
his soul-life. This is the reason for the resurrection, because our bodies
are the means through which we are able to give expression of our soul life.
The lost are also resurrected, and the damnation of Hell is that they are no
longer able to develop or give expression of their soul-life through the
body. This is what is meant by the destruction of the soul: Destruction
meaning no means to develop or express their inward soul forever; absolute
permanent frustration of development and expression of the soul through the
body: Hell. Jesse Penn-Lewis, in his book Soul & Spirit, says the
following about the constitution of man: “Tertullian, one of the Church
Fathers who wrote in the early centuries of the Christian era, calls the
‘flesh’—or physical being—‘the body of the soul’, and the soul ‘the vessel
of the spirit.’ The soul stands between the spirit and the body, for ‘direct
communication between spirit and flesh is impossible; their intercourse can
be carried on only by means of a medium’—the soul being that medium.” Noun:
masculine singular, 1320; from rc'B;to anounce, declare, 1319. 1/123, 31/CD, 37/CD, 42/CD, 52/138. *hj;b]aithreatening of the sword; slaughter, flesh, meat, slaughtered meat.
Noun: feminine singular, 19; from root jb'a;
apparently meaning to turn, not used. Ezek 21:20. 1/3, 31/CD, 37/CD,
42/CD. *raev]
1) flesh. 2) body. 3) blood-relation, kindred. 4)
food, aliment, Ex 21:10. 5) figuratively flesh for physical
power. 6) self. Noun: masculine singular, 7607; from ra'v;to remain, 7604. 1/696, 31/CD, 37/CD, 42/CD.

!yhiloa>Elohim 1) When referring to the God of the Bible, Elohim is a
singular plural universal term for God meaning: These-are-El (laeEl meaning God, 410), These-are-God. Rabbi
Bechai, in his commentary on Genesis 1:1 (p. 1, col. 2) explains that the
word !yhiloa>Elohim is compounded of two words, !hthese, and laGod. Together they
mean “These are God,” thus indicating the Triune nature of God. The plural
is expressed by the letter yod ( y).
In Genesis 1:1 it is treated as a singular noun because it is followed by a
singular verb ar;B; (He Created) in
which is the first indication of the Triune nature of God in the Bible. It
is not referring to 3 individual gods meaning 1 + 1 + 1 = 3 gods as is
taught in Mormonism; but of one God of one essence manifested in three
persons that are 1 x 1 x 1 = 1 God; thus why it is used in Deuteronomy 6:4
“Hear, O Israel! Yehovah our-Elohim, Yehovah is One!” It refers to the one
and only True God, and in English versions of the Bible is
inadequately rendered “God”. Like its English equivalent, it is,
grammatically considered, a common noun, and conveys the notion of all that
belongs to the concept of deity, in contrast with man (Num 23:19) and other
created beings. It is appropriate to cosmic and world-wide relationships,
Genesis 1:1, because there is only one supreme and true God, and he is a
Person. Elohim also approaches the character of a proper noun, while
not losing its abstract and conceptual quality. 2) the term elohim
when followed by a plural verb means gods and at times in the Bible
is used when referring to pagan gods, judges, the great, the mighty, and
some times angels. Noun: masculine singular plural, 430; plural of H'wloa>,
433. 1/28, 26; 32/CD; 5/412/4; 31/CD, 37/CD, 42/CD, 58/99.

moicov"
1) an adulterer; a married person having sexual intercourse with
someone other than their mate, 1 Cor 6:9, Gal 5:19. 2) Spiritually:
spiritual-adulterer someone who is faithless in their relationship with
God, ungodly, James 4:4. Noun: masculine singular, 3432. 2/272, 5/14/3,
26/CD, 28/CD31/CD, 37/CD.

Repentance
involves confessing our sins to God, making right our wrongs confessed, and
then bring forth fruit in keeping with repentance. Matthew 3:1-12.

vWBto be put to shame, be ashamed, be disconcerted, be disappointed. Qal
1) to feel shame. 2) to be ashamed, disconcerted, disappointed.
Piel to delay in shame. Hiphil 1) to put to shame. 2) to
act shamefully. 3) to be ashamed. Hithpael to be ashamed
before one another. Verb: 3rd masculine singular, 954. 1/71, 31/CD,
37/CD, 42/CD.

gennavw
1) used of men to beget, generate, Matthew 1:2-16. 2) of women to
bring forth, bear, give birth to, Luke 1:13, 57. 3) passive: to be
born, produced, Matthew 2:1, 4. 4) metaphorically: to produce,
excite, give occasion to, effect, 2 Tim 2:23. 5) from the Hebrew meaning
to constitute as son, to constitute as king, or as the representative or
vicegerent of God, Acts 13:33, Heb 1:5, 5:5. 6) by implication: to be
a parent to anyone; passive: to be a son or child to anyone, John
1:13, 1 Cor 4:15. Verb: nominative, 1080; from
givnomaito be created,
come into existence, 1096. 2/78-79, 5/82/4, 28/CD, 31/CD, 37/CD.

ktivzw
1) properly: to reduce from a state of disorder and wildness. 2) in
N.T. to call into being, to create. 3) to call into individual
existence, to frame. 4) to create spiritually, to invest with
a spiritual frame. Verb: 1 person singular, 2936. 2/242, 26/CD,
28/CD, 31/CD, 37/CD.

lalevw
1) to speak, make vocal utterance; to babble, to talk. 2) in N.T.
absol. to exercise the faculty of speech; to discourse, to make an
address. 3) to make announcement, to make a declaration; to make
mention. 4) to speak, address, preach. 5) to give utterance
to, to utter. 6) to declare, announce, reveal. 7) to disclose.
Verb: 1 person singular, 2980. 2/245, 5/922/28, 26/CD, 28/CD, 31/CD, 26/CD,
28/CD, 31/CD, 26/CD, 28/CD, 31/CD, 37/CD.

rb,[eEber meaning: a shoot. B.C. 2285. per name of the son of
Shelah. Gen 11:14. rb'[;to pass over, as a river. 1/582-585, 5/287.

!h;r;b]a'Abraham meaning: father of a great multitude, B.C. 1996, which
God gave him after He established the covenant of circumcision. He was a
native of Ur of the Chaldees, and descended through Eber in the 9th
generation from Shem the eldest son of Noah. He was also the progenitor of
the Hebrews, and of several other tribes.
!h;r;b]a' is a
compound word: ba;father & !h;riches. (!r;b]a'Abram his original name meaning: father of height. Compound
word: ba;Father
& !r;,
!Wrhigh.
Gen 1126. 1/5, 1-2, 678-679). pr name of the son of Terah. Gen 17:5.
ba;. 1/1-2, 5/8.

Sanhedrin, folio 97, verso. Maccabees, Book 2.

Josephus, Flavius. The
Works of Flavius Josephus. Translated by William Whiston. Grand
Rapids: Associated Publishers and Authors, Inc., 1860.

porneiva
1) Fornication, whoredom; any kind of unlawful immoral sexual
activity, illicit sexual intercourse which includes adultery, homosexuality,
lesbianism, sex with animals, sex outside of marriage, sex with relatives,
and sex with someone not a partner in marriage. 2) it also refers to
worshiping or having communication with unclean spirits or so called god’s
spiritually other than Jesus Christ, spiritual fornication, the worship of
idols, eating something you know has been sacrificed to an idol. Noun:
feminine singular nominative, 4202. 2/337, 4/739, 5/368, 28/CD, 31/CD,
37/CD.

See note 413. See Basic Textbook on Evangelism, Section 4
titled: Discipleship: Jesus is the Answer
to Your Need.

My Advanced textbook on Evangelism, Reference 446, goes into
great detail about how to get to the root of a person's problem and then how
to know what is the root solution and how to properly minister it whether it
concerns Evangelism, Discipleship, a Healing need, or Counseling need.

#a'n:
1) Qal: to commit adultery. 2) spiritually adultery when we
turn away from God and His Word and trust in ourselves and men or other
religions rather than in the true God which is also idolatry !ypir;T],
8655, 1 Sam 15:23; eijdwlolatriva",
1495, 1 Cor 10:14. 3) Piel #aenIadultery, Jer 13:27.
Verb: 3 masculine singular, 5003. 1/529, 31/CD, 37/CD, 42/CD.

ajganaktevw
1) to be indignant, moved with indignation, be very displeased, aroused.
2) to be pained. 3) to be angry, vexed, indignant. 4) to
have or manifest indignation. Verb: masculine singular, 23; from agan
meaning much and
acqosgrief
from the base of ajgkavlhthe arm, 43. Matthew 20:24. 2/2, 5/513/1, 26/CD, 28/CD, 31/CD, 37/CD.